Untranslated Syriac Liturgical Terms in the Liturgy of St. James

Introduction

By Bp. Joseph

Many young Anglicans are making an argument for why Traditionalists should be interested in the restoration of the St. James Liturgy in English Usage. This line of thought uncovers an explicit theological reasoning for why the Anglican Vicariate is so necessary in Conservative Anglican spheres, and why we should push past the pseudo-papalist Anglocatholicism  and Liberal Anglican aestheticism that is such a detriment of the settled doctrine of the Ecumenical Councils, restoring Anglo-Orthodoxy to its proper place within our shared Patrimony. 

The Scottish Liturgy referred to in the diagram below, outlining the history of the Book of Common Prayer, and its link with the “Greek” Rite, is through the direct translation and use of the Liturgy of St. James, the oldest Christian Liturgy in constant use, tracing its prayers directly to the worship of the Jewish Temple and the rite of the Church of Jerusalem. It is also the rite that has been in constant use amongst Syriac Christians. Jeremy Taylor, the Carolingian Divines and the Scottish Non-Jurors all used this liturgy in English translation as their worship of preference, and its influence came down, not only in the Scottish Epiclesis that was maintained in the American Usage, but in some of the most famous prayers of the Anglican Tradition, such as the Collect for Purity and the Final Blessing. 

The Rev. Percy Dreamer (1867-1936), An Everyman's History, the Prayerbook Family Tree  

The Eastern Liturgical connection has been a central feature of the English Church’s reappropriation of its own, ancient identity, as we can see with how often it cycles through the various theological fathers of the non-Reformed side of its development (Abp. Laud, Blessed Lancelot Andrewes, etc). To push past the Reformation and its disastrous doctrinal and liturgical innovations, the way back to normalcy is not a return to Tridentine Roman practices (which came after the Anglican Reformation), but a return to the holistic praxis of the Ancient Church, through the Liturgy of St. James of Jerusalem.

[John Cosin’s] study…convinced him that the Liturgy of St. James was indeed substantially that which Cyril said was in use in Jerusalem and that the surviving text of the Liturgy of St. Mark corresponded to what was used at an early date in Alexandria. …. The Liturgy of St. James seem to have had pride of place amongst Eastern liturgies with the Carolines, as indeed it was to continue to do with the English and Scottish Non-Jurors in the eighteenth century. The Greek St. James, in a late medieval textus receptus, was continually printed throughout the sixteenth and seventeenth centuries. It looks as if Jeremy Taylor, like Cosin, knew also the Syrian St. James, either from manuscript sources of from Latin translation of 1572. The frequency of its citation, however, was not due simply to its availability. There must have been more copies of the St. John Chrysostom in circulation. Taylor is on record as thinking St. James the major witness to the spirit of ‘primitive’ worship. In his Collection of Offices of 1658 he drew very heavily on St. James, especially for its anamnesis, episclesis and acclamations. Among other Caroline divines to show an intimate knowledge of St. James, G.J. Cumings cites Hamon L’Estrange (Alliance of Divine Offices, 1659) and Anthony Sparrow, Bishop of Norwich (Rationale upon the Book of Common Prayer, 1657). Judith Pinnington, Anglicans and Orthodox: Unity and Subversion 1559-1725 (Gracewing Press, Herefordshire, England: 2003), pp. 20-21

The Non-Jurors were the Anglican Bishops who stood against the nationalization of the Church and submission to secular authority and the headship of the King as primary “defender of the faith.” After they were outlawed, they had to flee to the fringes of society, where they held semi-underground churches for over a century. They appealed to the Eastern Orthodox and considered their churches “British Orthodox,” under the influence of Bp. Thomas Deacon in the 18th century, and used the Liturgy of St. James as their primary liturgical expression. They died out in the early 19th century, just before the Oxford Movement started. It was through this use and the American Translation of the Scottish Prayerbook, that Eastern Liturgy informed Anglican worship.

The Oxford Movement started the Anglocatholic restoration of Pre-Reformation English liturgy and began a return to a catholic faith within the Anglican Patrimony. It was a liturgical and doctrinal position, not a denominational, and is at the foundation of an ecumenical movement that demanded a return to the Vincentian Canon and the Seven Councils of the Undivided Church. Anglocatholicism worked for the restoration of traditional Western Liturgies in an Anglican context. It does not, traditionally, restore the Ancient Liturgies. The Anglo-Orthodox project that we represent is an application of the Anglocatholic process to the entire continuum of historical, liturgical worship, in a conservative, non-theologically liberal, Anglican Patrimony in union with the Orthodox Church. Eastern Liturgy, and particularly the Liturgy of St. James, is especially important for Anglo-Orthodox who are trying to restore their own conservative interpretation of the Bible, Tradition and Liturgy, because the rediscovery of Eastern Liturgy is wrapped up in Anglican independence from Rome, the Non-Jurors, and the Book of Common Prayer. 

The Non-Jurors published their Prayerbook, based upon the Liturgy of St. James, as “The Order of the Divine Offices of the Orthodox British Church” with a forward and articles written by the Rev. John Wesley. This adds much fuel to the fire for those who would like to understand the Wesleyan Holiness Movement was a re-appropriation of the Eastern Spirituality of the Greek Fathers, which brings a much needed balance to the unilateral influence of St. Augustine of Hippo in the Western Church. It also gives credence to the theory that Wesley was, in fact, consecrated a bishop by Archbishop Erasmus of Arcadia on November 24th, 1764, as was later reported in many Methodist Episcopal sources in the United States in the early 1800's. It also shows how fundamental the Liturgy of St. James was within the revival of early catholic Anglicanism, before the Oxford Movement, as many theologians came to terms with the limits and fallacies of the Reformation, and tried to root themselves in the holiness and philosophical perspectives of earlier Christian centuries. 

"In 1734 ...Bishop Thomas Deacon (1697-1753) published 'A Compleat Collection of Devotions both public and private, taken from the Apostolic Constitutions, the ancient liturgies, and the Common Prayer Book of the Church of England' with an alternative title page was also produced, 'The Order of the Divine Offices of the Orthodox British Church.'" J.H. Overton, The Nonjurors: Their Lives, Principles, and Writings (Smith, Elder & Co, London: 1902), pp. 370-374.

“Thomas Rattray (1684-1743), a Scottish Nonjuror, Bishop of Brechin and subsequently Primus of the Scottish Episcopal Church from 1739-1743... In 1744 ….published posthumously 'The Ancient Liturgy of the Church of Jerusalem, being the Liturgy of Saint James, Freed from all latter Additions and Interpolations of Whatever kind, and so restored to it’s original purity: By comparing it with the Account given of that Liturgy by St. Cyril in his fifth Mystagogical Catechism (James Bettenham, London: 1744).' " John Mason Neale, A History of the Holy Eastern Church, Part I. General Introduction (Joseph Masters, London: 1850), p. 464, note e 

Because so little is available today on the Liturgy of St. James, it is best to turn our eyes to the East and learn more about its continuous liturgical use amongst Syriac Christians. For this reason, we should familiarize ourselves with various liturgical words and phrases that have grown up in Syria, the Levant, Iraq, Iran and India, where the Liturgy of St. James has never become a "dead branch" of Christian worship. We should never attempt to create our own fantasies about liturgy and restore them in a romantic way, but learn and practice living liturgy in new cultural contexts. In this way, studies of Indian Christianity can directly inspire and help our contemporary liturgical crisis within our Patrimony, and help us re-appropriate our birthright as English-speaking, Apostolic Christians. 

Why revert to a certain type of worship, and not just convert to the “original church”, as so many of our Eastern brothers would insist? Trying to do that is like trying to return to and swim in the “original” river. You can only put yourself within an original orientation with what is outside of the river - the hills, the trees, the rocks and landmarks - because the “original” water has already moved and can never be put back in place. As Heraclitas of Ephesus rightfully insisted, no man ever crosses the same river twice. This is why doctrinal orthodoxy and the historic liturgies are important, along with continuity of church life and practice. But, ultimately, all groups with active and canonically valid Apostolic Succession find themselves the same distance away from Christ, our founder. It may be impossible to join the “Original Church,” but it is not impossible to hold the same opinions and to worship in the same way as all generations of believers, in all places, by the majority of Christians. This is why a restoration of the Ancient Liturgies to the English Patrimony is so important. 

Untranslated Syriac Liturgical Terms in the Liturgy of St. James

By Fr. Sujit Thomas, Priest of the Malankara Orthodox Syrian Church

1. Amen - 

Some words are best left untranslated! Amen, Hallelujah, Hosanna are some of the most common ones. Orthodox liturgy often incorporates many such words. Learning such words and phrases will help in a more meaningful participation in the liturgy.

The easiest one to start with is Amen. Amen is an expression of assent with whatever was previously said and is a basic part of "antiphonal" (saying this alternatively between two groups) liturgy. The Amen is the congregation's resounding response to the prayer/declaration by the celebrant, choir or reader. The first time we say Amen in the Holy Qurbana is immediately after the Promeon (prayer following Gospel reading). 

One interesting fact about Amen is that Christ is called Amen. Rev. 3:14 states "‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God:"

2. Kurielaison -

Another untranslated word / expression is "Kurielaison". The transliteration of Greek is "Kyrie-laison". This literally means Lord (Kyrie) Have Mercy (eleison). This prayer can be found in various NT verses, most importantly in Matthew 17:15 - "Lord have mercy(Kurie elaison) on my son". Our basic request to God is that He have mercy upon us. Eleos is defined as "mercy; kindness or good will toward the miserable and afflicted, joined with a desire to relieve them". This mercy of God was shown to us in its full depth when Christ died for us on the cross. When we pray Kurielaison we are asking for us to continue to experience that salvation in Christ.

3. Barekmor - 

Barekmor is a word heard repeatedly in our worship. Barekmor is literally "Bless" (Barek) , "O Lord" (Mor). 

Barek is a Syriac word which simply means Bless. Mor is syriac title for a Male figure, similar to Mister or Lord in English. In Malankara when used alone Mor is often pronounced and written as Mar (this is due to East Syrian Influence). Mor (or Mar) is used infront of Saints and Bishops (ex. Mar Thoma, Mar Barnabas, etc.) It can also be used to refer to Jesus Christ since he is The Lord. For example we might be familiar with the prayer "Moran Yesu Mesiha" which just means "Our Lord Jesus Christ". 

- Generally speaking Barekmor is used in two ways in the liturgy:

A. Asking for permission / seeking blessing to do something. For example when a reader / acolyte reads a prayer he will say Barekmor first to signify that he is asking for blessing to be able to read from the priests / bishops present. This is why priests will say Barekmor before reading in presence of a bishop or senior priest. (Similarly in Syrian tradition when we see a bishop or priest we can greet them by saying Barekmor. To which the clergyman will say "Aloho n' Barek" (God Bless). This is how I greet my bishop).

B. Asking for someone to bless us with a prayer or praise. In many songs we will break the song up with a Barekmor. The priest/ bishop will respond to this by saying "Glory be to the Fr, Sn, H Spirit". Similarly in Kauma there is a Barekmor before the Lord's Prayer. Also before something is blessed we say "Barekmor" to which celebrant responds with "This Child/House/Car is blessed In the Name of the Fr ..."

In one sense both reasons are to ask for a blessing. The feminine equivalent of Mor is Morth. Hence St Mary is Morth (Marth) Marian. The Women's League is called Marth Mariam Vanitha Samajam (St Marys Women's League). When I was younger I misunderstood this to be Martha and Mariam. Barak and Mubarak are both names related to Hebrew/Arabic words that are equivalent to Barek.

4. Halleluiah -

Hallelujah = Praise the Lord!

Halleluiah  is a transliteration of Hebrew phrase that combines two words “Hallelu” and “Yah”. Hallelu is a call to praise. Yah is a short of Hebrew name of God YHWH (which is unpronounced in Hebrew). Yah is best translated as Lord. So “Hallelu-yah” is literally “Praise the Lord.” It is addressed to the congregation as a call to “Praise the Lord”. 

The phrase is used repeatedly in the Psalms. It is found 24 times in the Psalms between 104 to 150. In the New Testament it is used in Revelation 19:1-6. In Revelation it is used as a call to praise the salvation brought by Christ and in preparation for the marriage supper of the Lamb (Rev. 19:6-10).  The earliest use of “Hallelujah” by Christians is by Tertullian in his writing “On Prayer”. Tertullian states, “The more diligent in prayer are wont to subjoin in their prayers the Hallelujah, and such kind of psalms, in the closes of which the company respond” (On Prayer, Chp. 27). 

We use “Hallelu-yah” in the same was Revelation uses it – a praise of the Lord for the gift of salvation which He has gifted to us.

Postscript 1 – Book of Revelation is helpful for us to understand Orthodox liturgy.

Postscript 2 – The chanting of a “Halleluiah” verse before Gospel is common to all Orthodox rites and even Roman Catholic rite.

5. M’shiho = The Anointed/Christ

M’shiho (Messihah / Messiah) is the Hebrew word that means “anointed one.” The Greek equivalent of this word is Christos from which we receive the English word Christ. In the Old Testament several people were anointed with oil to set them apart for particular roles. Priests, prophets, kings and others were anointed. The most famous such anointing is that of David as future king by Samuel (1 Sam 16:13). The promise that David’s throne will be established forever became an important part of an expectation of a future figure who will come to help Israel. This figure was given the title of “Messiah” and hence this expectation became known as the “Messianic expectation.” There were various theories concerning the person and work of expected Messiah and so we speak today of the “. When Jesus of Nazareth began to perform miracles many began to ask if he is the Messiah. Even John the Baptist sent his followers to Jesus to ask, “Are You the Coming One, or do we look for another?” (Matt 11:3). When Jesus asks his disciples who do you say that I am, Peter responds, “You are the Christ, the Son of the living God” (Matt 16:16). In our prayers we say “Blessed is He who has come and is to come again.” So we too expect the coming of the Messiah; the difference is that we are expecting the second coming.

As Christians we too are anointed to become like Jesus. This anointing is the sacrament of chrismation which occurs with our baptism. Traditionally it is said that through our anointing we become king/queen, priest and prophet. Through the anointing we also receive the Holy Spirit.

6. Saint Mary as "Daughter of David" -

One of the troubles of the genealogies in Gospel of Matthew and Luke is that they identify Joseph as the descendant of David. Although the adoption of Jesus as Joseph’s son does establish a Davidic lineage for Jesus, how does this reconcile with the Biblical claim that messiah would come from seed of David (2 Sam 7:16). This claim was affirmed in the New Testament as well (Romans 1:3). Many have tried to reconcile the two genealogies and argue that Luke’s genealogy is that of Mary. However, this claim does not stand up to closer scrutiny and is rejected by serious scholars. 

Did the early Christians deal with this issue? Did they identify Mary as daughter of David? Our liturgical tradition certainly calls Mary the daughter of David. St Ephrem and several other early Christian writers state that Mary belongs to the line of David. The first writing to make this claim explicitly is the “Infancy Gospel of James”. This work is also known as “Protoevangelion of James”. This is one of the several writings from the early church that were not officially accepted in to the Biblical Canon. It is a short work that narrates the birth of Mary, her betrothal to Joseph and birth of Jesus. It is believed to be written in the middle of second century. It states, “And the priest remembered the child Mary, that she was of the family of David, and undefiled before God” (Paragraph 10). Therefore, we can see that the Davidic lineage of Jesus through Mary was widely accepted in the early church. 

This demonstrates the need for us to consider the early Christian writings to understand our faith. Scripture (Bible) is clearly the revelation of God that testifies to the mystery of Christ (John 5:39). But we would be impoverished to ignore the witness of the early church. The Infancy Gospel of James also claims that Joseph had other children from a prior marriage. This explains the brothers of Jesus in Gospels.  

7. The Hoosoyo = Prayer of forgiveness

The Syriac word Hoosoyo means forgiveness. It is used as a title for the fixed prayer that appears in the Liturgy between Promeon and Sedra. In the Syriac Bible, Hoosoyo refers to the mercy seat which is the gold lid placed on top of the ark of covenant.  On the Day of Atonement the high priest sprinkles the blood of the sacrificial bull to atone for the sins of all.  According to the author of Hebrews, Christ entered the heavenly temple and shed his blood once and for all for forgiveness of sins (Hebrews 9:12). The prayer that appears in between Sedra and Promeon is known for the requests for forgiveness of sins. This request appeals to Christ’s atoning sacrifice. The prayer of absolution given at the end of sacrament of confessions is also known as husoyo. Similarly, before Holy Qurbana begins the priest prays the husoyo prayer over the head of the believer in preparation for receiving Holy Qurbana. 

8. Sleeba/Sleebo – Cross

The Syriac word Sleeba means cross. Cross is an important symbol of our faith that signifies the entire mystery of Christ. We make the sign of cross, wear the cross and carry the cross. St Paul states, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world”( Galatians 6:14). We do not worship the cross. We worship God alone. We venerate the cross because that veneration is an appreciation of the mystery of Christ and the gift of salvation He gave to us.

9. Episcopos/Episcopa = Bishop

Episcopos is a Greek word which means bishop. Episcopos was a Greek title for secular officials. It can also be translated as “overseer” or “president”. The Malayalam Bible translates this word as “adhyakshan”. As the Christian church entered the second generation various offices began to develop. The three that we see in the New Testament are Episcopos, Presbyter and Deacon. Episcopos is mentioned in Acts 20:28, Philippians 1:1, 1 Tim 3:2, Titus 1:7, 1 Peter 2:25. 1 Timothy 3:2 states, “Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher”. 

10. Immanuel = “God with us”

Immanuel is a Hebrew word that means “God with us”. “Immanu” is “with us” and “El” is God. Immanuel is used as a title for the coming Messiah in Isaiah 7:14. Isaiah 7:14 reads, “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.” Matthew 1:22-23 interprets the birth Jesus as a fulfillment of Isaiah 7:14. Matthew uses a transliteration of the Hebrew title and provides Greek translation. This again demonstrates that some words are best left untranslated.  Immanuel is a title of Jesus Christ whose presence is always with us. The Holy Qurbana is an experience of God with us. When the mysteries are elevated we confess the presence of Father, Son and Holy Spirit with us and the people respond “Aman Amen” (With us Indeed).

11. Habeebai = “My Beloved Ones”

The Syriac word “Habeebai” means “My beloved ones”. This word is used in the introduction and conclusion of General Epistle / Acts of Apostles reading in Holy Qurbana. For example, we might hear, “A reading from the first general epistle of St Peter, Habeebai Barekmor.” The reason that Habeebai is used for General Epistle is because authors of the Catholic epistles repeatedly used the expression “My beloved” in his lettes (1 Peter 2:11, 4:12; 2 Peter 3:1, 3:8, 3:14, 3:15, 3:17; 1 John 2:7, 3:2, 3:21, 4:1, 4:7, 4:11; 3 John 1:1, 1:2, 1:5, 1:11; Jude 1:3, 1:17, 1:20). Believers are called “beloved” because they loved by Christ and one another. Habeebai is used to introduce the reading that contains message for the beloved of Christ.

12. Ahai = “My Brethren”

The word “Ahai” is a Syriac word that means “My Brethren” / “My Brothers”. This word is used in the introduction and conclusion of Pauline Epistle reading in Holy Qurbana. For example we might hear, “A reading from the epistle of St Paul to the Philippians, Ahai Barekmor.” The reason that Ahai is used for the Pauline epistle is because St Paul repeatedly used the expression “Brothers” in his letters (Gal 1:2; 1 Cor 5:11; Phil. 1:14, 4:1; Romans 1:13 and several others). Brother is a term used to identify a fellow believer. Since a believer has become born again as a child of God, they are now brothers and sisters in Christ who belong to a single family. Ahai is used to introduce the reading that teaches us how to live the new life as brothers and sisters in Christ.

13. Aloho = God

Aloho is the Syriac word for God. Genesis 1:1 states “In the beginning God created the heavens and the earth.” The word for God used in the Hebrew is “Elohim”. In Syriac “Elohim” is translated as “Aloho”. This word is familiar to us through several prayers such as “Kadisath Aloho” / “Sudhan Nee Aloho” (Holy art Thou O God).  The creed begins with “We believe in One True God” (“Mhaimnenan Bhad Aloho Shariro”). The song “Moose Aloho” says that “Aloho” / God called Moses from the burning bush.

14.  Evangelion 

Evangelion derives from Greek word “Euangelion”.  Euangelion means “gospel” or “good news”. The word is used in two ways:

a. The book – Evangelion refers to the first four books of the New Testament. It should be noted that these books are titled as “Gospel According to ….” Gospel is different from a biography because it is not a simple narration of the life of Jesus of Nazareth but a presentation of Jesus as Christ. In the holy Qurbana’s first part the set of readings from Scripture culminates in the reading of the Gospel. When the gospel is read, we are receiving Christ. The book that contains the gospel readings for each Sunday (or feast day) is called the “Evangelion book” (or simple Evangelion) and the lectern from which the readings are read is called “Evangelion Table.”

b. The word Evangelion refers to the good news of the salvation that Christ gifted us. Expressions like “spreading the gospel”, “preaching the gospel”, “witnessing the gospel” and “believing in the gospel” all refer to this use of word. The adjective “Evangelical” derives from this use of the word. 

These two understandings are not contradictory. The sermon/homily on Sunday is a preaching of the Gospel and is done from the “Evangelion Table” by a preacher who “rightly divides the word of truth” (2 Tim 2:15)

The Syriac word “Nibyo” (or Nebi) means “prophet”. It is the word used to identify the Old Testament prophets such as Nebi Yonah (Jonah the Prophet) or Nebi Daniel. According to Jewish canon the Hebrew Bible was divided into three sections – Torah, Nebim, Kethubim (Toah, Prophets, and Writings).  Our Lord and Savior Jesus Christ refers to these three when he states, "This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms" (Luke 24:44). Additionally, “the Law and prophets” are referred to in the New Testament on numerous occasions (Matt 5:17, Matt 7:12, Matt 11:13, Acts 13:15, Acts 26:22, Acts 28:23, Romans 3:21). In our liturgy when we commemorate the saints, we remember the prophets, apostles, and martyrs along with other saints.  

In addition to the written prophets of Hebrew Bible, the early Christians had prophets among them (Acts 13:1, Acts 15:32, Acts 21:10, 1 Cor 12:28, 1 Cor 14:29, 1 Cor 14:32, 1 Cor 14:37, Eph 4:11). There is considerable disagreement about the role of the prophets in the early church and about why their role declined. I believe that it was the inability to easily discern true prophecy and the use of false prophecy to mislead believers that eventually led to a general mistrust of prophecy.

15. Pesaha/Pesaho = Passover

The Syriac word “Pesaha” means Passover. Passover is a major holiday commemorating the event when angel of Death “passed over” the Jewish houses because they were marked with the blood of the lamb. The Hebrew word for this feast is Pesah and so the Syriac word is derived from the Hebrew. The English term “Passover” is a literal translation of the Hebrew word Pesah. 

Malankara Orthodox (based on Syrian Orthodox) refer to the Thursday of Holy Week as “Thursday of Mysteries” And “Pesaha Thursday”. Eastern Orthodox refer to this day as “Great and Holy Thursday.” Coptic Orthodox refer to this day as “Covenant Thursday.” In the Malankara church, the Holy Qurbana which celebrates the institution of the Holy Qurbana is presently conducted on Wednesday evening or Thursday Morning. 

The Kauma of “Thursday of Mysteries” is important for our reflection:

“By Thy passover replaced Paschal Lamb Messiah

Grant bliss blessings by – Thy Pessaha”

16. Pentecost = fiftieth day

The Feast of Pentecost is commemoration of the descent of the Holy Spirit upon the Church in Jerusalem. This event took place fifty days after Resurrection of Jesus and so the feast always falls on a Sunday. The original Pentecost is narrated in Acts 2. It took place when the Jews were celebrating the “Festival of Weeks” which was known in Greek as Pentecost. The Jewish festival commemorated the giving of the Law by God. The parallelism is that the Holy Spirit is the new gift of Pentecost. 

The significance of the feast is that it signifies the outpouring of the Holy Spirit upon the Church. In fact, the church is called a “continued Pentecost” because the outpouring has not stopped. And our Chrismation is our own personal Pentecost.  St Irenaeus says, "This faith which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also.... For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every kind of grace" (Against Heresies 3.24.1). We can experience the Holy Spirit on a continual basis and the indwelling is especially felt in the sacraments (mysteries). 

The feast of Pentecost is likely one of the earliest celebrated Christian feasts. St Paul speaks of his desire to celebrate the feast (1 Cor. 16:8). The period between Easter and Pentecost is a time of feasting and so Christians are exempt from fasting and prostrations during this time. 

It is wrong to say that Old Testament was dispensation of Father, New Testament that of Son and Church that of Holy Spirit.

17. Quadeeshat Aloho = Holy art Thou, O God!

The Syriac prayer “Quadeeshat Aloho” means “Holy art Thou, O God!” and is the first line of the “Trisagion”. The word “Trisagion” means “Trice-Holy”. The trisagion is likely an expansion of the “thrice holy” from Isaiah 6:3 and Revelation 4:8.

Isaiah 6:3 states, “And they were calling to one another:

‘Holy, holy, holy is the Lord Almighty;

    the whole earth is full of his glory.’” (NIV)

And, Revelation 4:8 states, “ Each of the four living creatures had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying:

‘Holy, holy, holy

is the Lord God Almighty,

who was, and is, and is to come.’” (NIV)

There is one tradition that claims the Trisagion has its origin at the time of burial of Jesus. It is said that when Christ was being taken off the cross, the angels sang “Holy art Thou, O God! Holy art Thou Almighty! Holy art Thou immortal” and Nichodemus and Joseph of Arimathea responded by saying “Thou who was crucified for us have mercy on us.” This tradition is likely a later explanation. Clement of Rome refers to an early Trisagion in his first epistle to Corinthians (1 Clem 34:6). 

Due to the last sentence about crucifixion, we see the trisagion is a hymn addressed to Christ.  There is a great debate about who is addressed in the Trisagion but the consensus of Oriental Orthodox church is that it is addressed to Christ. 

In the Syriac tradition there are some variations on the “Quadeeshat Aloho”. On feast days and Sundays, this hymn is sung in various ways at the conclusion of evening (ramsho) and morning (saphro) prayers. Also, the prayers known as a “Houde Malake” are an elaborate form of the Trisagion. These are sung on the major feast days while cross is used to bless the four directions. At that time, the last line is altered to fit the feast being celebrated. For example, on Christmas “thou who was crucified for us” is replaced with “thou who was born for us.”

18. Qurbana/Qurbono = Sacrifice

The Syriac word Qurbana means sacrifice. The Sunday liturgy is called Holy Qurbana (Qurbana Kadisha). The word Qurbana is derived from Hebrew term “Qorban”. “Qorban” referred to various sacrifices in the Jewish sacrificial system and can be translated as oblation, sacrifice, offering, gift. The word “Qorban” comes the Hebrew root “Qarab” which means “to be near”. The “Qorban” is something that believer brings near to the altar of God and brings the believer nearer to God.  Essentially the purpose of sacrifice is to bring human beings closer to God.

The ultimate sacrifice that brings humans closer to God is the self-offering of our Lord and Savior Jesus Christ on the cross. The Holy Qurbana is a participation in that once and for all sacrifice. St Paul says, “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?” (1 Cor 10:16). Additionally, the Holy Qurbana is a sacrifice we offer as well. It is our sacrifice of praise and thanksgiving, offering of the labors of our hands, and ultimately a living sacrifice of our lives (Romans 12:1). When we participate in the Lord’s sacrifice, we too become a sacrifice ourselves. St Ignatius of Antioch says, “I

am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread [of Christ]” (Ign. Rom. 4.1).

19. Ruha/Ruho – Spirit & Ruho Quadeesho = Holy Spirit

The Syriac word Ruho means Spirit and so Ruho Quadeesho means Holy Spirit. The Holy Spirit is the third person of the Holy Trinity. All three persons are of one substance (homoousios). We received the Holy Spirit at our baptism through the Chrismation.  When the baptized individual is chrismated, the priest prays, “By the Holy Chrism, which is the sweet fragrance of Christ, the mark and sign of true faith and the perfection of the gift of the Holy Spirit, [NAME] is sealed.” Through this sealing, our bodies become a temple of Holy Spirit (1 Cor. 6:19).  Our chrismation is our own personal Pentecost. Every Holy Qurbana we are reminded of this “seal of the Holy Spirit” in the final dismissal. The Holy Spirit dwells within us and helps us to produce the fruit of the Spirit (Gal 5:22).

20. Sah’da/Soh’do = Martyr 

The Syriac word Sahda means martyr. Martyr is someone who dies for the sake of the faith. The word martyr is Greek and means “witness”.  In the New Testament it was used to refer to witnesses in a legal proceeding (Matt26:65, Mark 14:63) or even an eyewitness who can give testimony (Luke 24:48, Acts 1:8, 1:22, etc.). In the book of Acts the disciples repeatedly identify themselves as witnesses of Christ and his resurrection. Slowly the word shifted in meaning. Gradually martyr referred to one who was killed for remaining firm in their testimony of Jesus Christ. Revelation 2:13 states, “Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness (martyr), who was killed among you, where Satan dwells” (ESV). Acts 22:20 also links martyr and death for the faith.  “And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him” (Acts 22:20). The malayalam word for martyr (rakthasakshi) captures the link between death and witness. In the Syriac liturgy, martyrs are considered a special class of saints. They are seen as an ideal for they stood firm in their faith. St Stephen is referred to as the first martyr (protomartyr). Those who suffer martyrdom are said to be “crowned”. In early Christian writings the accounts of martyrdom were popular. Martyrdom accounts of Polycarp is perhaps the most famous of these.

21. Shlomo = Peace

The Syriac word “Shlomo” means peace. It is a standard greeting in Middle Eastern culture. The Hebrew word Shalom, Arabic word salam, and Geez word salam are all derived from the same semitic root. The root word means “wholeness, well-being, health, prosperity” etc.  Jesus is the “prince of peace” (Isaiah 9:6). Jesus is also prefigured in Melchizedek the king of Salem (peace) (Gen 14; Heb  5:6).  Christ gifts us peace through his work of salvation. In the Syriac liturgy, the priest repeatedly blesses the congregation with benediction “Peace be unto you all” (Shlomo L-kulkun). St Paul says, “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace.”